The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.
Milleritakuna miray wiñaypaq qhipa pruebanqa, paykunaqa pruebayta mana atispa, qallariqmi karqa 1856 watapi, Levitico iskay chunka suqtayuq tawaq t’aqapi “qanchis kuti” nisqamanta aswan achka k’anchay chayamuptin. 1856 watamanta 1863 watakama Laodicea willakuyninmi señalarqa huk qhipa pacha-kamayta chay pachapa ukhupi, chayqa qallariq karqa kinsa kaq angelpa chayamusqanwan 1844 watapi, octubre killapa iskay chunka iskayniyuq punchawninpi. Chay pacha-kamayqa rikuchisqa kashan Daniel chunka hukniyuq qillqapa chunka hukniyuq t’aqanmanta chunka kinsayuqmanta chunka pichqayuq kama versículokunawan.
That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.
Chay pacha manam chay versículokunallawanchu rikuchisqa kachkan, aswanpas chay versículokunata hunt’asqa historiaywan, hinallataq Paniumpa hallp’a testigowanninwanpas, mayqinchus Caesarea Philippi sutiyuqmi. Caesarea Philippimanqa Cristoqa yachayllawanmi watukusqa karqa cruzmanta ñawpaqta, cruzqa domingo kamachiyta unanchan, chaymi versículo chunka suqtayuqwan rikuchisqa kachkan. 1844 watapi octubre killapa iskay chunka iskayniyuq p’unchawninpi, Judá ayllumanta Leonqa sábado yachachiyta huk sapa k’anchaypi reqsichirqan. Chay prueba ruwanapa tukukuyninpiqa Paymi “qanchis kuti” nisqamanta aswan yachay yapayta qallarichirqan, “qanchis kuti” nisqa Levítico iskay chunka suqtayuqpiqa sábado yachachiymin. Chayqa allpa samananmanta sábado kamachiymin, runakuna samananmanta sábado kamachiywan chiqap parallelon. Pacha profecía iskay waranqa phisqa pachak iskay chunka watayuq, hinallataq iskay waranqa kinsa pachak watayuqpas, iskayninku 1844 watapi octubre killapa iskay chunka iskayniyuq p’unchawninpi tukukurqan.
The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of Divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.
1856 watamanta 1863 watakama, mallkiykunapa llank’aypi qhipa pacha karqa sábado-manta aswan hatun rikuchisqa, chaymi qallariypi sellasqa kaywan hinaspa mallkisqa kaywan huk sapa k’anchaypi churakusqa karqa. Daniel chunka hukniyuq qillqapi chunka kimsayuqmanta chunka pichqayuq kama versículokunapa hunt’akusqanwan rikuchisqa willakuyqa chay mallkiypa pachanmi, maypichus Diospa sellon wiñaypaq q’ipi q’ipin huk pachak tawa chunka tawa waranqa runakunaman churaykusqa. Chay willakuypi Ezequielpa iskay kaspikuna huñunakunku. Chay iskay kaspikuna huñukuyninqa Dios kaywan runa kaypa huñunakuyninta rikuchin, hinaspa chay willakuypi sapa k’anchaywan lliphipiq yachachikuyqa encarnación-manta yachachikuymi.
For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the Divine Son of God, who had taken upon Himself human flesh, and in so doing became the Son of man.
Chayrayku, Pedroqa Cesarea Filipo llaqtapi Cristota Diospa Churin kasqanta riqsichispa, Cristoqa, Diospa Churin hina, iskay naturalezayuq kasqanta willarqan: Diospa kikin Churin kasqanta, paymi runa aychata hap’ikuspa, chay hina ruwasqanwan Runapa Churinman tukurqan.
“As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” The Desire of Ages, 507.
“Imaynatataqmi, Cristomanta willakusqa profeciakunata mashkhaspa, yachachisqankunaqa Dios kaywan huñunakuyman pusasqa karqanku, hinaspataq yacharqanku piman chay pacha hanaq pachaman wicharisqa karqa, kay pachapi qallarisqan ruwanakuyta hunt’ananpaq. Yachaqasqankuta riqsirqanku: paypi tiyasqa karqa yachay, mayqen runapas mana atisqan hamut’ayta, Diospa ruwanaynin mana yanapaptinqa. Paypa yanapayninta necesitayarqanku, pimanmi reykuna, profetakuna, hinaspa chanin runakuna ñawpaqmantapacha willasqanku. Musphaywan ñawirqanku, yapamanta yapamantañataq ñawirqanku, profeciakunapi paypa kasqanmanta hinaspa ruwasqanmantawan sut’inchaykunata. Ancha tutayasqa hinam hamut’arqanku profeciapa qillqasqankunata! ancha unaymanta hinam hap’irqanku chay hatun cheqaqkunata Cristomanta qhawayachiqkunata! Payta qhawarispa k’umuykusqa kayninpi, runapurapi runa hina puriptin, mana hamut’arqankuchu paypa runayaykusqan pakasqa imayna kasqanta, nitaq kayninpa iskaychasqa kasqantapas. Ñawinkuqapas hark’asqa karqa, chayrayku mana hunt’asqata riqsirqankuchu runa kaypi Dios kayta. Ichaqa Espíritu Santopa k’anchayninwan k’anchasqa kaspankum, ancha munarqanku yapamanta payta rikuyta, hinaspa paypa chakinman kikinkuta churakuyta!” The Desire of Ages, 507.
October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the seventh trumpet which identifies when the mystery of God was to be finished.
22 octubre 1844 p’unchawmanta 1863 watakamaqa pachak tawa chunka tawa waranqa runakunapa sellakusqan tiempunta rikuchin. Chay pacha qallarikurqan samana p’unchawqa askha chiqaqkunamanta huk sapaqa chay sellakuy pacha ukupi kichasqa chiqaqkunamanta aswan riqsichisqa kasqanwan. Chay pachaqa qanchis kaq trompetapa waqyasqanwan qallarikurqan, chaymi Diospa pakasqa imapas tukusqa kananpaq kasqanta reqsichin.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Qanchis kaq angelpa rimayninpa p’unchayninkunapi, waqaychayta qallarisqan pachapiqa, Diospa pakasqa misterioqa tukukunqa, imaynachus profeta kamachinkunaman willarqan hina. Apocalipsis 10:7.
The seventh angel is also the third woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.
Qanchis kaq angelpas kimsa kaq ay nisqallataqmi, imaraykuchus sellakuyqa historiapi ruwakun maypachachus Islampa maqanakuyñin kallpachakusqa kashan chaypi. Sichus Millerite Adventismqa qespisqa kasqa 1844 watapi octubre killapa 22 p’unchawnin qhipan pacha hamuq tiempopi, Islamqa, 1840 watapi agosto killapa 11 p’unchawninpi hark’asqa karqa chayqa, kacharisqa kanman karqa.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“1844 watapi hatun llakikuy qhipaman Adventistakuna iñiyninkuta sinchita hap’ipakuspa, Diospa kamachiynin kicharikuq ñanninta huk sonqolla qatipaspanku, kimsakay angelpa willakuyninta chaskispanku hinaspa Espíritu Santopa kallpanwan kayta kay pachaman willakuspankuqa, Diospa salvacionninta rikunman karqan, Señorqa chay esfuerzonkunawan ancha atiyniyoqta llamk’anman karqan, llamk’ayqa tukukunman karqan, hinaspa Cristoqa kay pachakamaña hamunman karqan llaqtanta premionkuman chaskiq. Ichaqa llakikuy qhipapi hamuq iskayrayaywan mana yachay atiy tiempopi, achka adventista iñiqkunaqa iñiyninkuta saqerqusqaku.... Chayhinaqa llamk’ayqa hark’asqa karqan, hinaspa kay pachaqa tutayaypi saqesqa karqan. Llapan Adventista cuerpopas Diospa kamachisqankunapi hinaspa Jesuspa iñiyninpi hukllachasqa kasqanku chayqa, ¡may hinataq hukniray kasunman karqan ñuqanchikpa historiayku!” Evangelism, 695.
On October 22, 1844 the seventh trumpet began to sound and the Jubilee trumpet also began to sound.
22 ñiqin octubre killapi 1844 watapi qanchis kaq trompeta waqayta qallarin, hinaspataq Jubileo trompetapas waqayta qallarin.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.
Qanpaq qankunapaq yupaychankichis qanchis watakunaq samana punchawninkunata, qanchis kuti qanchis watata; chay qanchis watakunaq samana punchawninkunapa pachaqqa qankunapaq kanqa tawa chunka isqun watakuna. Chaymantataq qanchis kaq killapa chunka kaq punchawninpi jubileo waqra putututa waqachinkichis; huchakuna pampachakuy punchawpin putututa waqachinkichis llapa allpaykichispi. Hinaspa pichqa chunka kaq watata sapaqchankichis, llapa chay allpapi tiyakukuqkunaman kacharichiyta willakunkichis; chayqa qankunapaq jubileo kanqa; sapa runataq kutimponqa hap’iq kayninman, sapataq kutimponqa ayllunman. Levítico 25:8–10.
When the sealing time of the one hundred and forty-four thousand begins there is a trumpet that identifies that the warfare accomplished by Islam has arrived, and a trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His Divinity for eternity. Line upon line, those two trumpets are one Trumpet, for the Jubilee trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the seventh trumpet of the third woe is sounded. The doctrine that represented both trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.
Pachak tawqa tawa chunka tawa waranqa sellasqa kay pacha qallarikusqanpiqa, huk waqra kashan, chaymi reqsichin Islam nisqapa ruwasqan maqanakuy chayamushasqanta; hinaspa huk waqra, huchapa uywasqan kasqankumanta kacharichisqa kanankupaq libertadta willakun. Huk waqra hawapi historiata reqsichin, hukñataq qhipa p’unchaykunaq trato llaqtanpa ukhupi kawsayninkuta rikuchin. Paykunaq uywasqa kayninku samariyta tarin, runa kayninku Paypa Dios Kayninwan wiñaypaq huñusqa kaptin. Sutinchasqa sutinchasqaman hina, chay iskay waqrakuna huk Waqrallam kanku, imaraykuchus Jubileo waqraqaqa pampachanakuy p’unchayllapi phukun; hinaspa Pampachanakuy P’unchayqa qallarin kimsa kaq ay niqipa qanchis kaq waqran waqyasqa kaptin. Yachachikuy mayqinchus iskaynin waqratapas Millerita kuyuypi rikuchirqan, chayqa sábadoq k’anchaynin karqan. Kay qhipa p’unchaykunapi iskaynin Waqrakunata rikuchiq k’anchayqa runayaykusqan yachachikuymi. Sutinchasqa sutinchasqaman hina, sábado hinaspa runayaykusqanmanta yachachikuyqa kikin yachachikuymi.
Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.
Pedropa willakuynin riqsinmi Mesías-ta, hinallataq Diospa Churin kasqantapas. Mesíasqa Diospa Churinmi. Mesíasqa samana p’unchaywan rikuchisqa kamaqmi.
“Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.
“Pablom mana hayk’aqpas Cristota rikurqanchu kay pachapi kawsashaqtin. Chayqa cheqaqmi paymanta, hinallataq ruwasqanmantapas uyarirqanña; ichaqa manam creenayta atirqanchu prometisqa Mesías, llapa pachakunata Kamaq, llapa bendicionkunata Qowaq, kay pachapi huk sapa runalla hina rikurinanpaq hamunanta.” Sketches from the Life of Paul, 256.
The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the Son of man. The Son of God represents the incarnation.
Sábadoqa riqsichin Kamachiqta, hinaspa Pedro riqsichisqan Kamachiqqa Cristo kasharqan. Diospa Churin, Pedro riqsichisqan, paymi runapa aychanwan huñusqa kashpa Runapa Churinman tukurqan. Diospa Churinqa encarnacionta rikuchin.
“Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.
“Cristoqa qharikuna warmikunaman atipayta atipanankupaq kallpata apamurqan. Kay pachaman hamurqan runa kayninpi, runakuna chawpinpi huk runa hina kawsananpaq. Runapa kayninpa llakikuykunata hapisqa, rikuchisqa hinaspa suyasqa kananpaq. Paypa runa kayninpiqa Diospa kayninpi kaqta rakinakusqan karqan. Paypa runa tukuyninpiqa mushuq yuyaypi Diospa Churin sutita chaskirqan. Angelqa Mariaman nirqan: ‘Ancha Hanaq kaqpa kallpan llanthuykusunki: chayrayku qanmanta paqarimuq ch’uya wawaqa Diospa Churin nisqa kanqa’ (Lucas 1:35). Runaq churin kaspapas, mushuq yuyaypi Diospa Churin tukurqan. Chayhinataq kay pachapi sayarqan—Diospa Churin, ichaqa paqarisqanrayku runa aylluwan hukllachasqa.” Selected Messages, book 1, 226.
At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.
Cesarea Filipo llaqtapi, Pedropa iskay kuti willakuyninqa pachak tawa chunka tawayoq waranqa runakunata rikuchirqan, paykunaqa yachanku Jesusqa Cristo kasqanta, Diospa Churin kasqanta, hinaspa 1844 watapi qanchariqta qawachisqa sábado yachachiyta, chaymantaq p’unchaykuna tukukuyninpi reqsisqa encarnación yachachiywan kuska. Kay iskay suti chiqaq-kaypa k’anchayninqa kicharisqa kashan sellos churana pacha qallariyninpiwan tukukuyninpiwan, imaynachus qawachin sello churana historiapa October 22, 1844 manta 1863 kama, hinaspa Apocalipsis chunka pusaqniyoq capítulo-pa iskay voces historianta.
In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrived as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrived, He led His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the trumpet, some refuse to hear.
Sellado ruwanakuypa Millerita siq’inpipas, hinallataq Apocalipsis chunka pusaqniyuqpi selladomanta willakuypa profetapa siq’inpipas, pacha tukuypi huk pruebam kachkan maypicha huk clase mana yuyayniyuq sipas-vírgines hina rikuchikun, 1856manta 1863kama kasqan hina; huk claseqtaq yachaysapa sipas-vírgines hina rikuchikun julio 2023manta chay utqay hamuq Domingo kamachikuykama. Chay qhipa pacha prueba qallariynin pachata yapamantan. Kikin angelmi 11 septiembre 2001 p’unchaypi uraykamusqa, 2023 watapi Michaél hina chayamurqa wañusqakunata kawsayman waqyachinampaq, wakinta wiñay kawsayman, wakintaq wiñay wañuyman. Pay chayamuspam llaqtantinta kutichirqa cimientokunaman. Wakinqa machu ñankunapi puriyta mana munanku, wakintaq machu ñankunapi purinku. Wakinqa trompetapa unayninta uyariyku, wakintaq uyarinankuta mana munanku.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Kaymi nin Señorqa: Ñankunapi sayaychis, qhawariychis, hinaspa ñawpa ñankunamanta tapukuychis, maypichus allin ñanqa kasqan, chaypi puriychis; chayhinapin almaykichiskunapaq samayta tarinkichis. Ichaqa paykuna nirqanku: Manan chaypiqa purisunchu, nispa. Hinallataq qamkuna patapi rikch’akuqkunata churani, nispay: Waqra waqaychasqanta uyariychis. Ichaqa paykuna nirqanku: Manan uyarisunchu, nispa. Jeremías 6:16, 17.
The message represented by the trumpet which the watchmen blows is twofold. It is the seventh trumpet of Islam and the Jubilee trumpet of deliverance. It is the message of the combination of Divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.
Willakuyqa, qhawariqkuna pukllachisqan waqraqwan rikuchisqanqa iskay sapa kasqayuqmi. Chayqa Islampa qanchisñiqin waqranmi, hinaspa kacharichiy Jubileopa waqranpas. Chayqa Divinidadwan runa kaywan huñusqasqa willakuymi, incarnaqionpa pakasqa misterioyninwan hunt’asqa, chaymanta Diospa sellonpaq wakichisqa carácter nisqa paqarin, chay sellonqa Sábadomi. Chay willakuyqa, llamk’ayqa, hinaspa chay qhepa sellakuy pacha qallarisqanman tupaq circunstanciakunaqa—Julio 2023pi qallarisqa, 2001 watamanta iskay chunka iskayniyuq wata qhipaman—Daniel qillqapa chunka hukniyuq t’aqapi versículo chunka kimsayuqmanta chunka pichqayuqkama rikuchisqam, hinaspa Cristoq Cesarea Filipopi watukusqanwanpas, Mateo qillqapa chunka soqtayuq t’aqapi.
In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.
Chunkaq tawaq chunka sipaskunam suyay p’unchay unayaptin puñurqanku. Jesusqa yachachisqankunata nirqan: Lazaroqa puñushanmi.
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.
Kaykunata nispa, chay qhepaman payqa nirqan paykunaman: Ñoqanchikpa masinchik Lázaro puñushan; ichaqa rini, puñuymanta rikch’arichinaypaq. Chaymi disipulonkuna nirqaku: Señor, sichus puñushan chayqa allinllam kanqa. Ichaqa Jesúsqa wañusqanmantan rimasharqan; paykunataq yuyarirqaku puñuypi samaymanta rimashasqanta. Chaymi Jesúsqa sut’inmanta nirqan paykunaman: Lázaro wañusqan. Juan 11:10–14.
At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.
Iskay chunka huknin p’unchaykuna tukukuyninpi, Danielqa rikurqan chay rikuchisqanta, hinaspan sinchi puñuypi kasharqan.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:7–9.
Ñoqa Daniel sapanmi chay rikuyta rikurqani; ñoqawan kashaq runakunaqa mana chay rikuyta rikurqankuchu. Ichaqa hatun chukchuymi paykunaman urmaykurqa, chayrayku pakakuyta ayqekurqanku. Chaymi ñoqa sapallan qheparqani, hinaspa kay hatun rikuyta rikurqani; manataqmi ima kallpaypas ñoqapi qheparqachu. Sumaq kayniypas ñoqapi ismurusqa tukurqa, manataqmi kallpayta waqaychasqachu. Ichaqa paypa siminkunapa rimaynintan uyarirqani; hinaspa paypa siminkunapa rimayninta uyarispaqa, uywa puñuypi hina urmasqa, uyaymi allpaman churakusqa karqani. Daniel 10:7–9.
The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.
Apocalipsis chunka hukniyuq qillqapi iskay testigokunaqa kimsa p’unchaw kuska huk chawpi p’unchawkama ñanpi wañusqa karqaku, Ezequielpa wañusqa tullunkunapas pampapi karqaku. Julio killapa 18 p’unchawnin 2020 watapi, espíritu wañuypa hinaspa puñuypa suyay tiempunqa kimsay ángelpa kuyuriyninpi virgenkunaman churasqa karqa. Kimsa wata qhipaman, Diospa qhepa p’unchay llaqtanta paypa unancha hinata, kallpasapa soldadon hina rikch’achiy hinaspa wakichiy ruraynin qallarikurqa. Julio killapa 18 p’unchawnin 2020 watapi uraykamusqa angelqa huk cheqatap kicharirqa mana sellochasqa kananpaq, imaynan angelkuna uraykuspanku sapa kuti ruwanku hinata.
The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.
Pay unchaskasqa chiqaqa karqan suyakuypaq pacha hinallataq ñawpaq llakikuyta kawsaq yachasqankum. Diospa qhipa punchawkuna llaqtan chayqa chhinkasqa kasqankuraqmi karqan, hinaspataq paykunata rikch’achiy ruway historia ukhupi chayamuchkaptin, reqsispa sut’inchayta mañakusqanku, chhinkasqa kasqankuta, hinallataq suyakuypaq pachapi kasqankuta. Chaymanta achka angelkuna, utaq achka willakuykuna kachamusqa karqan, suyakuypaq pachapa willakuyninta kallpachananpaq.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Iskay kaq angelpa willakuynin tukukuyman qayllapi, hanaq pachatam hatun k’anchayta rikurqani, Diospa llaqtanman k’anchamushaspa. Chay k’anchaypa illariyninkuna inti hina lliphipirqanku. Hinaspam angelkunapa rimayninkunata uyarirqani, qaparispa nishaqtin: ‘Qhawariychik, Qosay hamushan; lluqsiychik paywan tinkuq!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’
“Kaymi karqa chawpi tuta waqyay, iskay kaq angelpa willakuyninta kallpachananpaq. Hanaq pachamanta angelkuna kachamurqanku llakikuywan urmaykusqa santoskunata rikch’achinankupaq, chaymanta ñawpaqpi kaq hatun llamk’aypaq wakichinankupaq. Aswan yachayniyuq runakunaqa manam ñawpaqtaqa kay willakuyninta chaskirqankuchu. Angelkunaqa kachamurqanku humillakuywan kuska, sapa sonqowan Diosman churasqa runakunaman, hinaspa kallpawan tanqaykurqanku kay waqyayninta oqarinankupaq: ‘Qhawariy, Qosantin hamushan; lloqsiychis tinkuq rinaykichispaq!’ Chay waqyayta apaqkunaqa usqhaylla purirqanku, Santo Espíritupa kallpanwan willakuyninta willarqanku, hinaspa llakikuywan urmasqa wawqe-panankunata rikch’achirqanku. Kay llamk’ayqa manam runakunapa yachayninpi, yachaq kayninpichu sayarqa, aswanpas Diospa kallpanpim, hinaspa chay waqyayta uyariq santosninkunaqa manam hark’ayta atirqankuchu. Aswan espirituyuqkunaqa ñawpaqta kay willakuyninta chaskirqanku, hinaspa ñawpaqta llamk’aypi pusariqkunaqa qhepaqta chaskirqanku, yanaparqankutaqmi waqyayninta astawan hatunyachinankupaq: ‘Qhawariy, Qosantin hamushan; lloqsiychis tinkuq rinaykichispaq!’”
“In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.
“Llapan suyukunapi, k’anchay qusqam karqa iskay kaq angelpa willakuyninmanta, chay qapariyqa waranqakunapa sonqonkuta ch’ulluykachirqan. Llaqtamanta llaqtaman, ayllumanta ayllumanmi rirqan, suyaq Diospa runankuna hunt’asqa rikch’arichisqa kanankukama. Achka iglesiakunapiqa mana saqisqachu karqa chay willakuy qusqayqa, hinaspa hatun tantanakuy kawsayniyuq testimoniota hap’iqkunaqa kay urmasqa iglesiakunamanta lluqsirqanku. Chawpi tuta qapariywanqa atiyniyuq hatun ruwanakuy hunt’akapunqa karqa. Chay willakuyqa sonqota allinta mask’ariqmi karqa, iñiqkunata pusaspa sapaqkankumanta kawsayniyuq experiencia mask’anankupaq. Paykunaqa yacharqankum mana huknin hukninmanta kallpachakuyta atinankuta.” Early Writings, 238.
The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12th to the 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.
Chawpi Tuta Qapariy willakuy hamusqanmi parabolapi rikuchin ima p’unchawchus iskay kasta sipaskuna sut’iman rikhurichkanku wiñaq aceiteta kapusqankuta utaq mana kapusqankuta. Yuyaysapakunam aceiteta kapunku; mana yuyaysapakunataq mana kapunkuchu. Chay parábola hunt’asqa karqan Samuel Snowpa rurasqanwanmi Millerita historiapi; chay rurasqapitaq Snowpa willakusqan yachachiyqa mast’arisqa karqan, imayna chay p’unchaykunapi Millerita qillqasqakunapi artikulonkuna rikuchisqan hina. Hinaspan Exeter camp meetingman chayaspa, mayqinchus agosto 12-manta 17-kama, 1844 watapi karqan, huk pacha hinallataq rikuchisqa kachkan, mayqinchus qhipaman chay huñunakuypi kaqkunata huñunakuyta saqespa willakuyta willakuyman lluqsichirqan.
There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”
Kanmi “pachapi huk punto” kan, chaypi Chawpi Tuta Qapariy willakuy hunt’asqa sayaripun; chay puntopiña, rikch’achikuyman hina, virgenkunapa probationnin wichq’akun. Chay “pachapi huk punto” ñawpaqta hamun “huk pacha”wan, chaypi willakuy rurachkasqa, wiñachkasqa kachkan. Julio killamanta, 2023 watamanta pacha, Chawpi Tuta Qapariy willakuyqa wiñachkasqa, rurachkasqa kachkan; hinaspa, mana Milleritakunapa hunt’akuynin hinaqa, chay willakuyqa “probationpa wichq’akuynin” manaraq chayaptinña, ñawpaqmantapacha tukuy pachaman apachisqa karqan. Exeter tantanakuy tukukuyninpi probation wichq’akusqan qhipamanqa, chay willakuyqa “suyupa sapa parteman” rirqan, hinaspa “kaylla qosqaña karqan iskay ñiqin angelpa willakuyninmanta, chay qapariytaq waranqakunapa sonqonkuta ñut’uchirqan. Llaqtamanta llaqtaman, huch’uy llaqtamanta huch’uy llaqtamanmi rirqan, suyakuchkaq Diospa llaqtan tukuyninpi hunt’asqa rikch’arichisqa kanankama.”
In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.
Kunan pacha willakuykupi, 2023 watapi julio killapi qillqasqa willakuy qallarisqa kaqmi kunan pachapi pachak iskay chunka suyukunapi kay pachapi tarikunña, chaymanta Chawpi Tuta waqyay willakuypa wiñariyninta rikuchiq qillqakuna soqta chunka simikuna kurakpi tarikun, hinaspataq chay qillqakunaqa ñawinchakuyta utaq uyariykuyta atikun.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Jesucristopa Revelasqenmi, Dios payman qosqan, kamachinkunaman rikuchinampaq imakunachus utqaylla pasananta; hinaspan angelninwan kachamuspa reqsichirqan sirviente Juanman: paymi Diospa siminmanta, Jesucristopa testimonionmanta, hinaspa llapa rikushqankunamanta willakuyta qespichirqan. Kusisqa ñawinchasqaqa, hinaspa kay profecíapa siminkunata uyariqkuna, chaypi qelqasqa kaqkunata waqaychaqkuna ima: pachaqa qayllañam kashan. Apocalipsis 1:1–3.
The light of this message as represented with the articles has been accomplished in roughly six months by two persons.
Kay willakuypa achkiynin, qillqasqa yachaykunawan rikuchisqa hina, ishkay runakunaq ruwasqanmi karqa suqta killamanta aswan pisillapi.
“Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.
“— nisqapi yanapakunankupaq atiqkuna mana rikch’achisqa kankuchu imaynan ruwanakuy ninkupaq yuyariyninkuman chayanankupaq, manam reqsinqakuchu Diospa ruwasqanta kinsa kaq angélpa hatun qapariynin uyarikuspa. K’anchay lloqsispa kay pachata k’anchachinampaq hinaqa, Señorman yanapayman wichariq hamunankumanta ranti, paypa ruwasqanta watayta munanqaku k’iti yuyayninkuman tupachinankupaq. Niymuykichik: Señorqa kay qhipa ruwanakuypi llapan runakuna yachaq kasqanmanta ancha hukhinata ruwanki, hinallataq ima runapa yuyaychasqanmanpas contrata. Kanqaku ukunchikpi wakinkuna, sapa kuti Diospa ruwasqanta kamachiyta munaq, mayqin kuyuykunachus ruwasqa kananpaqpas nispa kamachiyta munaq, chay ruwanakuy ñawpaqman puriptin ángelpa pusasqanman hina, paymi kinsa kaq angélwan huñunakuspa kay pachaman qusqan willakuyta apamun. Diosqa ñankunatawan imaymanakunatawan llamk’achinqa, chaywan rikuchispa pay kikin makinpi riendas hap’isqanta. Llamk’aqkuna muspharinqaku llamp’u kaq mediokunawan payqa ima hinam allin kaypa ruwasqanta hunt’achin, tukuchin chaymanta.” Testimonies to Ministers, 300.
The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.
Judá ayllupa Leónninqa kunanqa pʼunchay qhepa runankunata Daniel chunka hukniyuq qillqapa chunka kimsaqniyuqmanta chunka pichqayuqkama versículokunaman apamun, 200 a.C.manta 63 a.C.kama historiapi rikuchisqa historiata kicharispa, hinallataq Mateo qillqapa chunka suqta kapítulonta, Cristoqa Cesarea Filipoman hamusqan historiatawan. Iskaychasqa willakuykuna hinallataq huntʼakusqan historiankunaqa Daniel qillqapa chay rakhuyninwan allin tupanku, chaymi qhepa pʼunchaykama sellasqa karqa. Danielpa qillqanwan Apocalipsis qillqanwan huk qillqallam kanku; chayrayku qhepa pʼunchaykunapi, gracia tukukuynin manaraq wichqʼakuspa, Jesucristopa Revelaciónnin kicharisqa kachkan, chay Revelacióntataq Danielpa qhepa pʼunchaykunaman tupuq rakhuyninta hapʼin. Pachaqa chayamunñam Exeter camp meeting tukukuyninpaq.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Hinaspanmi: Ama kay liwrupa profeciamanta rimaykunata sellaychu, pachaqa qayllañam. Mana chaninnaq runaqa, aswanpas mana chaninnaq kachunraq; qhellisqa kaqpas, aswanpas qhellisqa kachunraq; chanin runaqa, aswanpas chanin kachunraq; ch’uya kaqpas, aswanpas ch’uya kachunraq. Apocalipsis 22:10, 11.
We will continue this study in the next article.
Kay yachakuyta qatiqnin artikulopiqa qatiykusaqku.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Qhawariy, Señor Dios nin: chay p’unchaykuna hamunqaku, nispa, hallp’api muchuyta kachamusqay, mana t’antapa muchuyninta, nitaq unuta munaspa chakisqa kaytaqa, aswanpas Señorpa siminkunata uyariymanta muchuymi kanqa. Hinaspan paykuna lamar qochamanta lamar qochakama purinqaku, chinchaymanta inti lluqsimuykama, Señorpa siminta maskhaspa kayman chayman phawaykachanqaku, ichaqa mana tarinqakuchu. Chay p’unchaypi sumaq sipaskuna, wayna qharikunapas chakisqaymanta sayk’unqaku. Samariapa huchanrayku jurakukuqkuna, nispa: “Danyá diosniyki kawsan”, hinaspa: “Beersebapa ñannin kawsan”, nikuqkunapas urmanqaku, mana hayk’aqpas kutimunqakuchu. Amos 8:11–14.